Podcasts about startfragment

Bad Bunny, Aitana, La Oreja de Van Gogh, Rosalía, Louis Tomlinson... ¿qué conciertos son los más esperados del año? Repasamos las giras más importantes de 2026 que prometen dar que hablar. ¿Has conseguido entradas para todas? 

Novedades de la gripe en el Valencia; operación Sadiq; así es Luís Castro, visto por su portero en el Dunquerque; y la sanción vergonzosa de la Euroliga al Maccabi. En el SER Deportivos de este martes hemos abierto con información de última hora en el Valencia, con los recuperados y no recuperados de cara al partido del sábado en Vigo. También información sobre la opción Sadiq en el mercado de iniverno. Conocemos mucho mejor al nuevo entrenador del Levante, Luís Castro, charlando con Ortolà, portero que coincidió con él en el Dunquerque. E información de última hora para el doble programa del Valencia Basket para hoy en el Roig Arena, parándonos en la ridícula sanción que le ha puesto la Euroliga al Maccabi de Tel-Aviv tras los insultos racistas y el comportamiento lamentable que tuvieron con el Valencia Basket en Israel.

¿Cuáles son los 25 mejores discos del siglo XXI? Los mejores de este cuarto de siglo. Desde Shakira hasta Extremoduro, pasando por Rosalía, Lady Gaga o Taylor Swift. Estos son los álbumes que han marcado los 2000's. 

Sí, es mi prima

EL VALENCIA CF QUIERE FICHAR A SADIQ PERO NO LLEGA A LAS EXIGENCIAS QUE DEMANDA LA REAL SOCIEDAD. El entrenador del Valencia CF Carlos Corberán quiere a Sadiq en su plantilla y de momento las conversaciones entre los clubes no han prosperado porque existen grandes distancias a nivel económico. El club donostiarra solicita 4 millones de euros por su traspaso y Peter Lim no autoriza la operación.

Bad Bunny y J Balvin se reconciliaron en el concierto de DTMF de México ante más de 65.000 personas. Repasamos la historia de amistad y distanciamiento de las dos estrellas, que se conocieron en 2017 y tienen un disco juntos: Oasis. 

En la catedral de Lleida se exhibió durante siete siglos el primer pañal que recogió la primera santa caca del niño Jesús. Las pajitas del pesebre se pueden comprar en subastas de Internet. Y ampollas de la virgen María cuando daba de mamar hay por doquier. Son las supercherías católicas de las que hablamos en una fechas muy bien inventadas por la multinacional. Un nuevo episodio con Nieves Concostrina, Emma Vallespinós, Ana Valtierra, Jesús Pozo, Pepe Rubio y, en la técnica, María Jesús Rodríguez.

Espacio sobre cine y series con María Castejón, crítica de cine y especializada en feminismo

In the first hour of The Dan Jacobs Show, Dan talks about getting gifts from his wife on Christmas. We are then joined by the Lovely and Talented James Merilatt to discuss The Broncos, The Nuggets and the John Elway documentary.

2026 va a estar lleno de sorpresas musicales. Pero, ¿qué discos van a hacer historia? Desde La Oreja de Van Gogh hasta Leire Martínez, pasando por Olivia Rodrigo o Charli XCX.   

In the third and final hour of The Dan Jacobs Show, Dan tells a story about his mom using the word pimpin. We then re-visit our interview with the lovely and talented James Merilatt for those who missed it. And Dan closes out the show by reading some texts about Antonio Brown.

For the second hour of The Dan Jacobs Show, Dan welcomes in senior writer for DenverSports.com, Andrew Mason to talk about The Broncos season and they're predictions going forward. Dan also tries to squash an impending beef with Dover and Cecil before it happens and brings up a sad story about a former child star.

Le invitaría un vuelve a la vida.

Como cada día, 'Hoy por Hoy Valencia' arranca el programa con su vermut, ese espacio en el que conocemos las claves de la jornada. Ana Durán, editora de 'Hora 14 Comunitat Valenciana', avanza las principales noticias que podremos escuchar al mediodía; y Chimo Masmano, compañero de 'SER Deportivos Valencia', desgrana la actualidad deportiva con su particular punto de vista.

 ¿Qué canciones han sonado en lo más alto de la lista de LOS40? El año ha estado marcado por una larga lista de canciones: baladas, trap, reguetón, pop... que han sonado desde el número 1 de la lista de LOS40. 

Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af,  anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements. Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab. Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king. The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one. The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved. Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?  

Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af,  anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements. Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab. Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king. The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one. The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved. Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?  

Como cada día, 'Hoy por Hoy Valencia' arranca el programa con su vermut, ese espacio en el que conocemos las claves de la jornada. Ana Durán, editora de 'Hora 14 Comunitat Valenciana', avanza las principales noticias que podremos escuchar al mediodía; y José Manuel Alemán, compañero de 'SER Deportivos Valencia', desgrana la actualidad deportiva. 

Repasamos los artistas revelación de 2025. Desde aquellos que han empezado este año hasta los que han pegado el pelotazo. Por supuesto, también están aquellos que han nacido de una película como el caso de HUNTR/X. Barry B, Valeria Castro o Chiara Oliver también están en la lista. 

Study Guide Three additional resolutions, bringing the total to five, are proposed to reconcile the contradiction between the two baraitot, each of which presents a different view of Rabbi Shimon on whether an onen may eat the Pesach offering at night. A challenge is raised against the third resolution, evidence is presented in support of the fourth, and a statement of Rava bar Rav Huna is cited to bolster the fifth.

Study Guide Three additional resolutions, bringing the total to five, are proposed to reconcile the contradiction between the two baraitot, each of which presents a different view of Rabbi Shimon on whether an onen may eat the Pesach offering at night. A challenge is raised against the third resolution, evidence is presented in support of the fourth, and a statement of Rava bar Rav Huna is cited to bolster the fifth.

Repasamos los mejores discos de 2025: desde LUX de Rosalía hasta Cuarto Azul de Aitana, pasando por DTMF de Bad Bunny o Spanish Leather de Guitarricadelafuente. Esos álbumes que nos han hecho viajar a través de la música.

Epicentros, programa de fomento de lectura juvenil. Entrevista con Marisa Serrano, coordinadora de reuniones de lectura y Nacho Etchegaray, bibliotecario colaborador del grupo motor

Entrevista con Mikel Rodríguez el autor de Olentzero y otros relatos vascos de terror

Con el catedrático en Microbiología y director del Museo de Ciencias de la UNAV, Ignacio López Goñi

Con el historiador Jaime Aznar 

La actividad de las ONGs de Navarra 

Con las divulgadoras en nutrición Yolanda Vélaz y María Marqués 

Aitana, Lola Indigo, Dani Martín, Dani Fernández y más, también se suman al Granca Live Festival 2026. LOS40 estrena ‘Quién me manda', un videoblog capitaneado por Karin Herrero, con Sofía Surferss como primera invitada. El imprevisto por el J Balvin que casi suspende su concierto de 7 horas en Medellín. El elevado coste económico que supone trabajar con Jennifer López, según Abraham Mateo. En LOS40 Classic: La canción de David Bowie con uno de los tartamudeos más famosos del rock.

Hablamos con Lara Munárriz, responsable de marketing de la bodega Príncipe de Viana que nos recomienda tres vinos para estas fiestas navideñas 

Dios no existe, abuelo.

Study Guide The Gemara examines the debate between Rabbi Elazar and Rabbi Yehuda regarding whether leather garments stained with blood from a sin offering require laundering. A braita cites verses in the Torah as the source for each position, with the disagreement hinging on how to interpret the term "beged." Rabbi Yehuda understands "beged" to include any material potentially capable of receiving impurity, while according to Rabbi Elazar it includes sackcloth and other types of clothing that are actually susceptible to impurity. Abaye and Rava identify three practical differences that emerge from their interpretations. Another braita establishes that only the specific area of a garment where blood lands requires laundering, not the entire garment. The Gemara then derives from the Mishna that hides are subject to laundering, but cites a conflicting source related to Shabbat observance, which rules that rinsing a hide with water is not considered laundering. Abaye resolves the contradiction by attributing one view to the Rabbis and the other to "others," who include hides in laundering. Rava challenges this, citing verses that explicitly mention leather, and concludes that the distinction lies between soft and hard hides. After raising two difficulties with his own explanation, Rava proposes a third approach: differentiating between scrubbing, which constitutes laundering, and merely pouring or soaking with water, which does not. The Gemara then cites a braita deriving from verses that laundering, breaking earthenware vessels, and rinsing copper vessels must all be performed in the Azara. The Mishna rules that laundering is the only stringency unique to the sin offering compared to other offerings, though the Gemara questions this in light of other possible stringencies. The Mishna further teaches that if a garment with blood, an earthenware vessel, or a copper vessel in which meat was cooked leaves the Azara and becomes impure, the impurity must first be removed - by tearing, making a hole, or otherwise invalidating the vessel - and then the item is returned to the Azara to be laundered, broken, or rinsed. Ravina challenges the ruling that an impure garment is torn outside and then laundered inside: if tearing removes its status as a garment, how can the obligation to launder be fulfilled? The Gemara clarifies that the case refers to tearing along the length without splitting it into two pieces, which is sufficient to remove impurity while still leaving it with the status of a garment for laundering.    

Study Guide The Gemara examines the debate between Rabbi Elazar and Rabbi Yehuda regarding whether leather garments stained with blood from a sin offering require laundering. A braita cites verses in the Torah as the source for each position, with the disagreement hinging on how to interpret the term "beged." Rabbi Yehuda understands "beged" to include any material potentially capable of receiving impurity, while according to Rabbi Elazar it includes sackcloth and other types of clothing that are actually susceptible to impurity. Abaye and Rava identify three practical differences that emerge from their interpretations. Another braita establishes that only the specific area of a garment where blood lands requires laundering, not the entire garment. The Gemara then derives from the Mishna that hides are subject to laundering, but cites a conflicting source related to Shabbat observance, which rules that rinsing a hide with water is not considered laundering. Abaye resolves the contradiction by attributing one view to the Rabbis and the other to "others," who include hides in laundering. Rava challenges this, citing verses that explicitly mention leather, and concludes that the distinction lies between soft and hard hides. After raising two difficulties with his own explanation, Rava proposes a third approach: differentiating between scrubbing, which constitutes laundering, and merely pouring or soaking with water, which does not. The Gemara then cites a braita deriving from verses that laundering, breaking earthenware vessels, and rinsing copper vessels must all be performed in the Azara. The Mishna rules that laundering is the only stringency unique to the sin offering compared to other offerings, though the Gemara questions this in light of other possible stringencies. The Mishna further teaches that if a garment with blood, an earthenware vessel, or a copper vessel in which meat was cooked leaves the Azara and becomes impure, the impurity must first be removed - by tearing, making a hole, or otherwise invalidating the vessel - and then the item is returned to the Azara to be laundered, broken, or rinsed. Ravina challenges the ruling that an impure garment is torn outside and then laundered inside: if tearing removes its status as a garment, how can the obligation to launder be fulfilled? The Gemara clarifies that the case refers to tearing along the length without splitting it into two pieces, which is sufficient to remove impurity while still leaving it with the status of a garment for laundering.    

Editorial: qué rabia ver a estos jugadores que, queriendo como en el Metropolitano, tendría más puntos; Subirats, Copa, Levante y calendarios. En el primer SER Deportivos de la semana hemos abierto con una opinión editorial lamentando lo que ha hecho en otros partidos de la temporada comparado con lo que vimos en el Metropolitano. La opinión de Subirats sobre varios nombres propios como Javi Guerra. Los preparativos de la Copa. La búsqueda de entrenador en el Levante. Y los encajes de bolillos con los partidos aplazados en el Valencia Basket y Levante.

Corberán y su papel a la hora de fichar; Sadiq; la defensa de cinco; la dupla del Levante sigue... de momento; y entrevista a Pradilla. En nuestro SER Deportivos de este viernes hemos abierto con Carlos Corberán y sus reflexiones sobre el mercado, escuchándole hablar sobre su papel a la hora de fichar e información sobre Sadiq y cómo está el Valencia en el mercado. El Levante, con la búsqueda del entrenador y cómo está la dupla Del Moral-Iborra, y Valencia Basket sigue arrollador, escuchando una entrevista a Jaime Pradilla. Y, como cada viernes, todo el deporte femenino con Teika.

  Raba and Rav Chisda disagree on two issues. If items were not completely consumed on the altar, removed before midnight, and returned after midnight, at what point are they considered "consumed" such that they no longer need to be put back on the altar if removed again (assuming they have not yet turned to ash, in which case they would not need to be returned)? Raba rules that they are considered consumed at midnight of the following night, while Rav Chisda holds that the cutoff is dawn. If the items were not returned until after dawn, Raba still maintains that midnight of the next night renders them consumed, whereas Rav Chisda insists they can never be rendered consumed. Rav Yosef challenges the premise of both opinions, which assume that items not on the altar at midnight cannot be rendered consumed. He argues instead that midnight itself renders all items consumed, even if they were removed before midnight and not yet returned to the altar. Rava asked Raba: If items remain at the top of the altar all night, does that prevent them from becoming disqualified through lina (remaining overnight)? Raba answered that they are not disqualified, but Rava did not accept this response. A braita is cited, providing a source in the Torah that the ramp and sanctified vessels also sanctify disqualified items. If such items are placed on the ramp or the altar, they do not need to be removed. Reish Lakish posed a question to Rabbi Yochanan regarding disqualified items placed in sanctified vessels. Initially, Rabbi Yochanan thought the question was whether they were sanctified to the extent that they could not be redeemed. Reish Lakish clarified that he was asking whether items placed in sanctified vessels could be brought ab initio on the altar. Rabbi Yochanan answered yes, based on the Mishna, but this answer was rejected since the Mishna could be read differently. The Gemara then asks: Does the airspace of the altar sanctify items? At first, it attempts to prove that the airspace does sanctify from the Mishna's statement: "Just as the altar sanctifies, so does the ramp." Items sanctified by the ramp must be carried through the altar's airspace to reach it. If the airspace does not sanctify, then carrying them would be akin to removing them, and once removed, they could not be returned. However, this proof is rejected, since it is possible to bring them to the altar by dragging rather than lifting. Rava bar Rav Chanan then attempts to prove the opposite from the case of a bird burnt offering brought at the top of the altar. If the airspace sanctifies, then there could be no case of pigul (disqualification due to improper intent), because as long as the offering remains on the altar, it could be sacrificed even the next day. Thus, a thought to offer it the next day would not constitute pigul. Rav Shimi rejects this argument, explaining that one could still have a pigul thought to remove the offering and then put it back on the altar the next day, which would indeed be disqualifying.

  Raba and Rav Chisda disagree on two issues. If items were not completely consumed on the altar, removed before midnight, and returned after midnight, at what point are they considered "consumed" such that they no longer need to be put back on the altar if removed again (assuming they have not yet turned to ash, in which case they would not need to be returned)? Raba rules that they are considered consumed at midnight of the following night, while Rav Chisda holds that the cutoff is dawn. If the items were not returned until after dawn, Raba still maintains that midnight of the next night renders them consumed, whereas Rav Chisda insists they can never be rendered consumed. Rav Yosef challenges the premise of both opinions, which assume that items not on the altar at midnight cannot be rendered consumed. He argues instead that midnight itself renders all items consumed, even if they were removed before midnight and not yet returned to the altar. Rava asked Raba: If items remain at the top of the altar all night, does that prevent them from becoming disqualified through lina (remaining overnight)? Raba answered that they are not disqualified, but Rava did not accept this response. A braita is cited, providing a source in the Torah that the ramp and sanctified vessels also sanctify disqualified items. If such items are placed on the ramp or the altar, they do not need to be removed. Reish Lakish posed a question to Rabbi Yochanan regarding disqualified items placed in sanctified vessels. Initially, Rabbi Yochanan thought the question was whether they were sanctified to the extent that they could not be redeemed. Reish Lakish clarified that he was asking whether items placed in sanctified vessels could be brought ab initio on the altar. Rabbi Yochanan answered yes, based on the Mishna, but this answer was rejected since the Mishna could be read differently. The Gemara then asks: Does the airspace of the altar sanctify items? At first, it attempts to prove that the airspace does sanctify from the Mishna's statement: "Just as the altar sanctifies, so does the ramp." Items sanctified by the ramp must be carried through the altar's airspace to reach it. If the airspace does not sanctify, then carrying them would be akin to removing them, and once removed, they could not be returned. However, this proof is rejected, since it is possible to bring them to the altar by dragging rather than lifting. Rava bar Rav Chanan then attempts to prove the opposite from the case of a bird burnt offering brought at the top of the altar. If the airspace sanctifies, then there could be no case of pigul (disqualification due to improper intent), because as long as the offering remains on the altar, it could be sacrificed even the next day. Thus, a thought to offer it the next day would not constitute pigul. Rav Shimi rejects this argument, explaining that one could still have a pigul thought to remove the offering and then put it back on the altar the next day, which would indeed be disqualifying.

  According to the Mishna, in a burnt offering, items that are connected to the meat but not the meat itself—such as bones, hooves, horns, and sinews—are left on the altar if they remain attached to the meat. However, if they are detached, they must be removed from the altar. This ruling is derived from two different verses in the Torah: in Vayikra 1:9 it says that everything is burned on the altar, while in Devarim 12:27 it specifies that in burnt offerings, meat and blood are brought on the altar. This opinion in the Mishna is attributed to Rebbi, while another tannaitic view interprets "everything" more broadly to include these parts, with the limiting verse excluding bones, sinews, etc. only once they have already been consumed by the fire and separated from it. Rabbi Zeira qualifies Rebbi's opinion, explaining that if these parts became separated from the meat but moved closer to the pyre, they are to remain on the altar. The Gemara rejects this explanation, and Rabba offers a different interpretation of Rabbi Zeira's qualification. He explains that the qualification was not on Rebbi's words themselves but on an inference drawn from them—that if they separate, they must be removed from the altar, though they still retain sanctity and cannot be used for personal benefit. Rabba then distinguishes between items that separated before the blood was placed on the altar and those that separated afterward. If they were still attached at the time of the blood sprinkling and later separated, they are considered sanctified items that became disqualified, which are forbidden for benefit. But if they were already detached at the time of sprinkling, they were never destined for the altar and are therefore permitted for the kohanim's use, as derived from a gezeira shava from the guilt offering. Rabbi Elazar takes the opposite approach. If they were still attached when the blood was sprinkled, the sprinkling permits them, so there is no liability for misuse of consecrated property, though they remain prohibited by rabbinic law. However, if they were already detached, the sprinkling has no effect on them, and they remain in their original consecrated state, making one liable for misuse of consecrated property. The Mishna further explains that if any of the disqualified offerings that are meant to remain on the altar (as mentioned in Zevachim 84a) fall off the altar, or if an ember of wood falls off, they do not need to be returned. The Mishna also rules that if parts of the sacrifice that are to be burned on the altar fall off, they must be put back on if this occurs before midnight. After midnight, however, they do not need to be returned. The Gemara limits this ruling to items that have hardened but not yet reduced to ash. Items not yet consumed to that state must be returned regardless of the time, while items already reduced to ash do not need to be returned. Rav brings a source for the significance of midnight in this law from a drasha on the verses in Vayikra 6:2–3. Rav Kahana raises a difficulty on this braita from a Mishna in Yoma 20a, and Rabbi Yochanan brings a different drasha to explain the Mishna.

  According to the Mishna, in a burnt offering, items that are connected to the meat but not the meat itself—such as bones, hooves, horns, and sinews—are left on the altar if they remain attached to the meat. However, if they are detached, they must be removed from the altar. This ruling is derived from two different verses in the Torah: in Vayikra 1:9 it says that everything is burned on the altar, while in Devarim 12:27 it specifies that in burnt offerings, meat and blood are brought on the altar. This opinion in the Mishna is attributed to Rebbi, while another tannaitic view interprets "everything" more broadly to include these parts, with the limiting verse excluding bones, sinews, etc. only once they have already been consumed by the fire and separated from it. Rabbi Zeira qualifies Rebbi's opinion, explaining that if these parts became separated from the meat but moved closer to the pyre, they are to remain on the altar. The Gemara rejects this explanation, and Rabba offers a different interpretation of Rabbi Zeira's qualification. He explains that the qualification was not on Rebbi's words themselves but on an inference drawn from them—that if they separate, they must be removed from the altar, though they still retain sanctity and cannot be used for personal benefit. Rabba then distinguishes between items that separated before the blood was placed on the altar and those that separated afterward. If they were still attached at the time of the blood sprinkling and later separated, they are considered sanctified items that became disqualified, which are forbidden for benefit. But if they were already detached at the time of sprinkling, they were never destined for the altar and are therefore permitted for the kohanim's use, as derived from a gezeira shava from the guilt offering. Rabbi Elazar takes the opposite approach. If they were still attached when the blood was sprinkled, the sprinkling permits them, so there is no liability for misuse of consecrated property, though they remain prohibited by rabbinic law. However, if they were already detached, the sprinkling has no effect on them, and they remain in their original consecrated state, making one liable for misuse of consecrated property. The Mishna further explains that if any of the disqualified offerings that are meant to remain on the altar (as mentioned in Zevachim 84a) fall off the altar, or if an ember of wood falls off, they do not need to be returned. The Mishna also rules that if parts of the sacrifice that are to be burned on the altar fall off, they must be put back on if this occurs before midnight. After midnight, however, they do not need to be returned. The Gemara limits this ruling to items that have hardened but not yet reduced to ash. Items not yet consumed to that state must be returned regardless of the time, while items already reduced to ash do not need to be returned. Rav brings a source for the significance of midnight in this law from a drasha on the verses in Vayikra 6:2–3. Rav Kahana raises a difficulty on this braita from a Mishna in Yoma 20a, and Rabbi Yochanan brings a different drasha to explain the Mishna.

Study Guide When different bloods are mixed together, how are they brought on the altar? If both sacrifices require the same number of placements, that number is performed, with the assumption that the blood placed on the altar represents a combination of both offerings. However, if the mixture includes blood from a sacrifice requiring one placement and another requiring four, Rabbi Eliezer and Rabbi Yehoshua disagree on the proper procedure. Why does the Mishna introduce the case of blood from blemished animals mixed with valid blood, when it has already discussed a similar case regarding limbs of blemished animals mixed with valid limbs? The Gemara then cites a Mishna in Parah 9:1, which deals with waters of the red heifer that became mixed with ordinary water. Rabbi Eliezer and the rabbis dispute whether such water can be used, and if so, in what manner. Three possible explanations are offered to clarify Rabbi Eliezer's position. The Gemara proceeds to challenge these explanations: first, a difficulty is raised against Reish Lakish's interpretation, which remains unresolved. Then, five difficulties are posed against Rav Ashi's explanation, drawn from various braitot and our Mishna. Each of these is resolved through the method of ukimta, limiting the ruling to specific circumstances. Finally, one additional difficulty is raised later in the sugya, which remains unresolved.

Study Guide When different bloods are mixed together, how are they brought on the altar? If both sacrifices require the same number of placements, that number is performed, with the assumption that the blood placed on the altar represents a combination of both offerings. However, if the mixture includes blood from a sacrifice requiring one placement and another requiring four, Rabbi Eliezer and Rabbi Yehoshua disagree on the proper procedure. Why does the Mishna introduce the case of blood from blemished animals mixed with valid blood, when it has already discussed a similar case regarding limbs of blemished animals mixed with valid limbs? The Gemara then cites a Mishna in Parah 9:1, which deals with waters of the red heifer that became mixed with ordinary water. Rabbi Eliezer and the rabbis dispute whether such water can be used, and if so, in what manner. Three possible explanations are offered to clarify Rabbi Eliezer's position. The Gemara proceeds to challenge these explanations: first, a difficulty is raised against Reish Lakish's interpretation, which remains unresolved. Then, five difficulties are posed against Rav Ashi's explanation, drawn from various braitot and our Mishna. Each of these is resolved through the method of ukimta, limiting the ruling to specific circumstances. Finally, one additional difficulty is raised later in the sugya, which remains unresolved.

Right About Now with Ryan Alford Join media personality and marketing expert Ryan Alford as he dives into dynamic conversations with top entrepreneurs, marketers, and influencers. "Right About Now" brings you actionable insights on business, marketing, and personal branding, helping you stay ahead in today's fast-paced digital world. Whether it's exploring how character and charisma can make millions or unveiling the strategies behind viral success, Ryan delivers a fresh perspective with every episode. Perfect for anyone looking to elevate their business game and unlock their full potential.     Resources: Right About Now Newsletter | Free Podcast Monetization Course | Join The Network |Follow Us On Instagram | Subscribe To Our Youtube Channel | Vibe Science Media SUMMARY In this episode of "Right About Now," host Ryan Alford interviews Sawyer Hemsley, co-founder and COO of Crumbl Cookies. Sawyer shares Crumbl’s journey from a college side hustle to a tech-driven bakery empire with over 500 stores. The conversation covers their unique rotating menu, innovative marketing strategies, and in-house technology that powers seamless customer experiences. Sawyer also discusses the challenges of rapid growth, maintaining quality, and building a strong brand identity. The episode offers insights into entrepreneurship, brand building, and the power of combining tradition with innovation in the food industry. TAKEAWAYS Origin story of Crumbl Cookies as a side hustle Development of a tech-driven bakery model Unique rotating menu of cookie flavors Rapid growth to over 500 stores in under four years Integration of custom-built technology for customer experience Importance of family recipes and customer feedback in product development Franchise model evolution and community-driven expansion Marketing strategies, including social media engagement and branding In-store experience and sensory elements of visiting Crumbl locations Challenges of entrepreneurship and maintaining brand consistency across locations

A Edgar Hita le crecen los amigos sumilleres y nos lo tenía que contar en el grabófono. Con Luismi Pérez hablamos de cómo los grandes incendios del verano que han desplazado ahora mucha ceniza a los ríos. Repasamos la prensa, la actualidad deportiva y nos detenemos en la contraportada. Cerramos con Adriana Mourelos y un grabófono de mucha actualidad. Todo esto junto a David Muñoz y todos sus personajes. 

México buscará romper 3 récords Guinness en el Mundial. ¡¡¡A huev...!!! Hablando de deportes, fuertes palabras que le dijo el Dr a Martinoli, ¿será el divorcio? ¿Qué dice 'El perro' Bermúdez, Memo 8A va al mundial? A Shakira le hace falta el aparato reproductor y a la Beli se le andan saliendo las shishes, ¡qué círculo rosa les tenemos! 

En fin de semana siempre está lleno.

Ay mijita, ¿ya con otro?

Las luces no alumbran, no es seguro, de milagro avanza, sale carísimo y aún así, lo quiero.

Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed. Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.  

Querides corneta avientes, el debate de hoy es: ¿Qué opinamos en pleno 2025 de los concursos de belleza? ¡Grandes palabras la de nuestra querida Fátima Bosch. Y hablando de mujeres de las que no sentimos orgullosos: Leticia Landa gana el Basque Culinary World Prize 2025, el “Nobel de la gastronomía". ¿Les gustaría estar en el grupo de 'guats' de Laura Pausini? Y, ¿qué hacía Lucía Méndez para bajarle la peda a José José?

Así que esta es su primera colonoscopía.